This chapter stands tall in the hallowed halls of biblical truth as an example of the epitome of faith and obedience, second only to the life and death of Jesus Christ—the revelation of God’s deep and abiding love for mankind. This chapter contains the seventh and last recorded time that God revealed Himself to Abraham by direct communication. And as in Isaiah 53 and Psalms 22, the events of this chapter depict the great truths of God’s love and sacrifice thousands of years later, a picture of the great sacrifice by God the Father of His Son on the cross of Calvary for the express purpose of mankind’s redemption from the slavery and eternal outcome of sin.

God has never approved of human sacrifice, and this chapter in no way shows otherwise. On the other hand, it does focus on and reveal the quality that God cherishes above all else in man—faith, which is demonstrable through obedience to God’s Word.

The text is clear that the events of this chapter were meant to be a test of Abraham’s faith in God and not as an advocacy for human sacrifice, which God abhors. The Hebrew word for “test” is nacah, which in the KJV is translated “tempt.” It is a word that conveys the idea of “testing in order to prove the quality of someone or something by placing the subject under stress.” It does not convey the meaning “to entice to do wrong,” which is the meaning of the word “tempt.”

It is also notable that the Hebrew word for God in this instance is the same word used in Genesis 1:1, which is Elohim, the plural word that represents the Triune Godhead. As a figure of God’s ultimate sacrifice—the only human sacrifice of history approved by God—the actions of Abraham during this trial were of particular interest to all three personalities of the Trinity.

Since Ishmael had been sent away, Isaac was not only Abraham’s miraculously-born son; he was also now his only remaining son. He was the focus of Abraham’s most intense love, a fact that is particularly pointed out in this passage. There are two words in this chapter that fall under the “interpretative rule of first usage”—a rule that often influences the meaning of the word in subsequent usage throughout the Bible. The first of these words is love. Here the Hebrew word is ahab, which implies a fervent and passionate proclivity (penchant, inclination) of the mind coupled with a tenderness of affection. It is often used in the Old Testament to represent God’s unspeakable love and tender mercies in His covenant relationship with His chosen people Israel. It is a love that conveys a strong emotional attachment. In this way Abraham loved his son—the strongest love a human father could have for his own son, only to be exceeded by God the Father’s love for His only begotten Son. (John 3:16).

When God spoke to Abraham there was no hesitation on Abraham’s part. He immediately answered, “Here I am.” To a normal man, God’s direction to take his son and offer him as a burnt offering on some distant mountain top would have been decimating. But although there is no clear indication of Abraham’s reaction to God’s command here, it appears that Abraham was not shocked or unduly affected. Perhaps at this stage in Abraham’s life, He had finally learned that God knows best, in everything.

Moriah is the mountain range where Jerusalem is situated, and it is believed that the very spot on which Abraham was directed to sacrifice his son Isaac corresponds to the “place of the skull,” which was also known by the name “Calvary” in the days of Christ.

Abraham not only did not hesitate in responding to God’s voice, but he also did not hesitate in following God’s instructions. He rose early the next morning, saddled his donkey, gathered the necessary wood and set out with Isaac and two other young men of his household. On the third day of his journey he saw the exact spot to which God had directed him to travel, and he instructed the two young men to remain in place with the donkey while He and Isaac traveled further on for the purpose of worshipping God.

And here is the other word—worship—used for the very first time in the Bible and is subject to the “interpretative rule of first usage.” The Hebrew word is shachah, which conveys the idea of “bowing down or become prostrate as an act of respect before a superior being—a demonstration of submission.” But the specific meaning conveyed in this passage is faith that results in obedience (to God’s Word) and sacrifice. The sacrifice of Isaac is a picture of the greatest “act of worship” ever to take place on this earth—the Savior’s self-sacrifice to accomplish the will of God.

The bottom line is that every detail in a Christian’s life lived by an abiding faith in God and His Word and which results in obedience and sacrifice is indeed an act of “worshipping God.” God would have His children worship Him in spirit and truth (John 4:23, 24), and this involves more than a structured display performed within a church building. It involves the entirety of a Christian’s experience while remaining earthbound.

But the most significant expression of faith made by Abraham in this exchange between himself and the other two young men was the phrase, “and we will come back to you.” Did he mean it? Of course he did! Abraham had explicit faith in God, and He knew without a doubt that even if God allowed the sacrifice of Isaac that God would raise Isaac back up to life. This is made clear in Hebrews 11:17-19, By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises offered up his only begotten son, of whom it was said, “In Isaac your seed shall be called,” concluding that God was able to raise him up, even from the dead, from which he also received him in a figurative sense.

It was this faith in God that justified Abraham, as it is this faith that justifies all men before a Holy God:

Yet there is always the trend of religiosity to emphasize the “obedience” demonstrated by Abraham as being his justification or righteousness before God. To do this the practitioners of “religion” (those who seek the approbation of God through their works) often quote James 2:21, Was not Abraham our father justified by works when he offered Isaac his son on the altar? But those that do so fail to recognize that James is emphasizing “works” as the means of being justified before man, not before God. Man cannot see the heart; he cannot know man’s spirit and soul. He can only see works as a demonstration of man’s proclamation of faith. Only through outward works can man be justified before man.

But true spiritual justification before God is solely by faith and has nothing to do with works, even though, true inner faith will result in obedience and sacrifice to God.

J. Vernon McGee makes the following observation: “‘Abraham took the wood . . . and laid it upon Isaac his son.’ Remember that Christ carried His own cross. The fire here speaks of judgment, and the knife speaks of the execution of judgment and of sacrifice.” Isaac was at this time in his life a large and strong young man, enough so to carry the wood up the mountain. And while carrying it, he observed that they were missing the most important ingredient for the sacrifice, the lamb. When inquiring of his father on the matter, Abraham simply stated, “My son, God will provide for Himself the lamb for a burnt offering.”

But from the verses that follow it is noted that a lamb is not provided. It is a ram that God produces for this sacrifice. It is only later, much later, that God provides the “Lamb of God” to take away the sins of the world (John 1:29). Abraham, we learn from the words of Christ in John 8:56 was speaking prophetically, “Your father Abraham rejoiced to see My day, and he saw it and was glad.” And this, too, was the product of Abraham’s great faith, which permitted him to carry on in this most challenging time of his life. But having experienced several trails by God in the past (departing his homeland, with Lot, and with Ishmael), Abraham had finally matured to the point that his faith was complete. This is a process that all Christians go through—tests from/by God for the benefit of strengthening their faith, which is the only spiritual quality that can produce proper obedience and sacrifice and service pleasing to God.

Abraham and Isaac “went together” not only physically, but it appears that they were one in faith. Otherwise, it is suggested that Isaac would never have permitted Abraham to bind him and place him on the altar. At this time in Isaac’s life, he was certainly larger and stronger than his aged father. Yet, as Christ would do in the future, he submitted himself to the will of his father and went to the sacrificial altar.

And even though Abraham knew God could raise Isaac back to life, it must have been a most terrifying ordeal to raise the knife and prepare to thrust it into his son. It was Abraham’s highest hour. God had tried his heart and was satisfied, as is seen in the following verses.

This writer adheres to the belief that the “Angel of the LORD” is the preincarnate Christ, the second person of the Triune Godhead. He is found in the following passages of scripture: Genesis 16:7-14; 22:11, 14, 15; Exodus 3:2; Judges 2:1, 4; 5:23; 6:11-24; 13:3). He is also called the “Angel of God” in Genesis 21:17-19; 31:11-13. The fact that the Angel speaks not merely in the name of God but as God in the first person singular leaves no doubt that the “Angel of the LORD” is a theophany—a self-manifestation of God (Genesis 17:7 ff.; 22:11 ff.; 31:13). He identifies Himself with God and claims to exercise the prerogatives of God. At times he is distinguished from God, but even then His deity remains. He no longer appears after the incarnation of Christ.

What a relief, in spite of his faith, it must have been to Abraham for God to call out and stop him from slaying his son. It must have been with a great deal of human-relief that he eagerly took God’s provision of the ram for the burnt offering. Just as Isaac was a picture of Christ, being Abraham’s first and only son who was greatly loved by him; so was the ram a picture of Christ, an innocent who died as a substitute for another.

Abraham named the place “The-LORD-Will-Provide,” (Jehovah-jireh). This is one of seven compound names for God in the Old Testament:

And as it is said to this day, “In the Mount of The LORD it shall be provided.” This was a confirmation passed down through the ages that God would some day provide the sacrifice of His Son for the sins of the world at arguably this same location.